Heb. 6:1-8 - T. CONSTABLE EXPOSITION
The Danger of Immaturity (The Third Warning) 5:11-6:12
OVERVIEW: "Dull of hearing" (Heb 5:11) and "sluggish" (Heb 6:12, Gr. nothroi in both cases) form an inclusio that frames this perspective and sets it off as a distinct textual segment. This Greek word occurs nowhere else in the New Testament. The first two warnings in Hebrews were against drifting (Heb 2:1-4) and disbelief (Heb 3:7-19). All the warning passages in Hebrews involve actions in relation to the Word of God.
It is commonly assumed on the basis of Hebrews 5:11 to Hebrews 6:3 that the community addressed had failed to mature in faith and understanding, and consequently required rudimentary instruction rather than the advanced exposition of Christ's priesthood and sacrifice presented in Hebrews 7:1 to Hebrews 10:18. The problem with this reconstruction of the situation is that it is not supported by the detail of the text. The biblical interpretation and the presentation of christology in Hebrews 1:1 to Hebrews 5:10 presuppose advanced Christian instruction and a level of understanding that corresponds to the adult consumption of solid food and not to a diet of milk. In addition, the writer shows no inclination to review with his hearers the foundational elements of the Christian faith [Hebrews 6:1]. He clearly regarded the hearers as mature. He reminds them that they have ingested over a considerable period of time the instruction that qualified them to be the teachers of others (Hebrews 5:12). Consequently, the portrayal of them as infants who have to be nurtured with milk is not an actual description of some or all of the members of the community. It is irony, calculated to shame them and to recall them to the stance of conviction and boldness consonant with their experience (Hebrews 6:4-5; Hebrews 6:10) and hope (Hebrews 6:9-12). The community has deviated from its earlier course (cf. Hebrews 10:32-34) by becoming sluggish in understanding (Hebrews 5:12). Their regression to infancy must represent a quite recent development. It was apparently an attempt to sidestep their responsibility in a world that persecuted them and held them in contempt, but it threatened their integrity.
The purpose of Hebrews 5:11 to Hebrews 6:12 is to preserve the community from such aberration by reminding them of what they have experienced and what they possess through the gospel . . ." [Note: Lane, p. 135. For defense of the view that Jesus is the object of faith in this passage, and not just our model and enabler of faith, see Victor (Sung-Yul) Rhee, "Christology and the Concept of Faith in Hebrews 5:11-6:20," Journal of the Evangelical Theological Society 43:1 (March 2000):83-96.] If you keep in mind that the emphasis in this section is on making spiritual progress, you will steer safely through misinterpretations that could create problems." [Note: Wiersbe, 2:294.]
The needed remedy 6:1-3: The writer proceeded to explain what the community of Christians that he addressed should do to change its dangerous condition.
v. 1: Therefore leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, - Since they needed stretching mentally they should, with the writer, "press on to maturity." That is, they should not be content with their present condition. In this context spiritual maturity involves receiving and responding appropriately to revealed truth (Hebrews 5:14), zeal for the realization of hope (Hebrews 6:11), and unwavering faith and steadfast endurance (Hebrews 6:12). [Note: Lane, p. 140.] It is a moral duty to grow up, and the duty involves an effort." [Note: Moffatt, p. 72. Cf. 2 Peter 3:18.]
▪ The verb translated "let us press on" (pherometha) is in the passive voice. We could render it, "Let us be carried on" (i.e., by God's Spirit). Spiritual maturity does not come merely by striving in self-effort but by cooperating with God as we do His will while depending on His help. It comes as we follow the Holy Spirit who leads and empowers us (Romans 8:14; Galatians 5:16).
▪ They are saved. They are genuine believers. Thus their need is not knowledge; rather, they need to use the knowledge they possess." [Note: Pentecost, p. 103.]
▪ The writer proposed that his readers leave elementary teaching concerning the Messiah in the past. They did not need to learn that again, presumably by catechetical instruction. They did not need further instruction about abandoning confidence in works for salvation (either as part of the Levitical rituals or just as legalism) and turning to God in faith. This too was foundational truth they did not need to learn again.
v. 2: of instruction about washings and laying on of hands, and the resurrection of the dead and eternal judgment. - They did not need further instruction in four other subjects either. "Washings" evidently refers to the doctrine of spiritual cleansing. The Greek word translated "washings" is baptismos that refers to Jewish ceremonial washings whenever it occurs in the New Testament (Mark 7:4; Mark 7:8; Hebrews 9:10). A different Greek word (baptisma) describes Christian baptism. This means the writer here referred not to baptism but to spiritual cleansing.
▪ The "laying on of hands" in Judaism was part of the sacrificial ritual (Leviticus 1:4; Leviticus 3:2; Leviticus 4:4; Leviticus 8:14; Leviticus 16:21; et al.) and commissioning for public office (Numbers 27:18; Numbers 27:23; Deuteronomy 34:9; cf. Acts 6:6; Acts 13:3). In the early church the imparting of the Holy Spirit sometimes accompanied this practice (Acts 8:17-18; Acts 19:6; cf. Hebrews 6:4; Hebrews 2:4; Hebrews 10:29).
▪ The Old Testament taught the resurrection of the dead (Isaiah 26:19; Daniel 12:2) and eternal judgment (Genesis 18:25; Isaiah 33:22).
▪ We are responsible people, and one day we shall rise from the dead and give account of ourselves to God. This must have been of importance to new converts in a time when many people thought of death as the end of everything." [Note: Morris, p. 54.]
▪ The writer presented the six foundational teachings in Heb 6:1-2 in three pairs: (1) repentance from dead works, and faith toward God (Heb 6:1), (2) instruction about washings, and laying on of hands (Hebrews 6:2 a), and (3) instruction about the resurrection of the dead, and eternal judgment (Hebrews 6:2 b). The structure of this sentence in Greek suggests that the last two pairs explain the first pair. Laying the foundation of repentance and faith consists of instruction regarding washings, sortilege (laying on hands), resurrection, and judgment. The first pair points God-ward, the second man-ward, and the third forward into the future.
Each of these teachings was foundational in Judaism as well as in Christianity. Most of the original readers would have come to believe these truths even before they became Christians. They are very basic.
v. 3: And this we will do, if God permits. - We will press on to maturity "if God permits." The writer again (Hebrews 6:1) acknowledged dependence on God for spiritual growth. We can continue to grow only as He enables us to do so.
▪ It seems that the apostle here addresses true Christians, as non-Christians cannot grow in their ability to experientially apply the word of righteousness to daily life and have their spiritual senses trained in spiritual discernment."
▪ What does a stagnant, sour believer need? He or she needs to mature. How does growth toward maturity take place? It happens when, by God's grace, the believer responds positively to further revelation beyond the basics. We see examples of the danger the writer warned his readers about all around us. Many Christians attend churches where they only hear the basics repeatedly. Their ears become dull, they stop growing, and many of them turn away from the faith. Some of these people follow cultic leaders who claim to offer deeper spiritual truth. Those who put themselves under the challenge of more advanced sound teaching and respond properly to it grow more mature.
The dreadful alternative 6:4-8: The writer pointed out the consequences of not pressing on to maturity to motivate his readers to pursue spiritual growth diligently (cf. 2 Peter 1:5; 2 Peter 3:8). Christians have interpreted this passage in many different ways. Some believe that those who fall away (Hebrews 6:6) are believers who lose their salvation. [Note: Arminian writers.] Others hold that those who fall away are people who have professed to be believers but really are not. Still others take the whole situation as hypothetical. They believe that if a Christian could lose his salvation, which he cannot, it would be impossible for him to be saved again. Another view is that only Hebrew Christians living before the destruction of the temple could commit this sin, whatever it is. The view that I believe harmonizes best with the writer's emphasis is that those who fall away are believers who turn away from God's truth and embrace error (i.e., apostates). The majority of scholars view these people as genuine believers.
v. 4: For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, - The writer could describe Christians fairly as those who were once "enlightened" (cf. Hebrews 10:32; 2 Corinthians 4:3-6). The "heavenly gift" of which they have "tasted" (cf. Hebrews 2:9) at conversion seems to refer to salvation (cf. John 4:10; Romans 6:23; James 1:17-18). Any attempt to interpret tasting as only partial appropriation (i.e., salvation itself-the idea that they tasted it but did not swallow it) is not credible. [Note: E.g., John MacArthur, Hebrews, p. 143.]
▪ This is not to explain Scripture, [but] to explain it away in favor of some preconceived doctrine. Elsewhere the same Greek word refers to complete appropriation (e.g., Jesus Christ tasted death for everyone, Hebrews 2:9; cf. 1 Peter 2:1-3). This is an Old Testament usage as well (cf. Psalms 34:8). [Note: Guthrie, p. 141.] Christians become "partakers" (cf. Hebrews 1:9, "companions"; and Hebrews 3:1; Hebrews 3:14, "partakers") of the Holy Spirit through Spirit baptism.
v. 5: and have tasted the good word of God and the powers of the age to come, - Every true Christian has tasted the Word of God and found it to be good to some extent. The original readers had also tasted the powers (lit. miracles) of the coming messianic age. They had observed the apostles perform miracles (cf. Hebrews 2:4). The five events listed in Hebrews 6:4-5 view salvation as involving different aspects; they do not present a succession of salvific events.
▪ These warnings are clearly not addressed to nominal Christians, but to those who have shared, as fully as it is possible to share in the present time, in the blessings which accompany and follow entry into the Christian life (Hebrews 6:4 f.)." [Note: Ellingworth, p. 75.]
v. 6: and then have fallen away, it is impossible to renew them again to repentance, [d]since they again crucify to themselves the Son of God and put Him to open shame. - Earlier in this letter the writer warned his Christian readers about drifting away from the truth through negligence (Hebrews 2:1-4). He also warned them about failing to continue trusting God and walking by faith (Hebrews 3:7-19). Now he referred to the same apostasy as "falling away."
▪ The aorist (past-action)tense indicates a decisive moment of commitment to apostasy. In the LXX, the term parapiptein has reference to the expression of a total attitude reflecting deliberate and calculated renunciation of God (Ezekiel 20:27; Ezekiel 22:4; Wisdom of Solomon 6:9; Wisdom of Solomon 12:2; cf. Michaelis, TDNT 6:171 . . .) In Hebrews it is equivalent to the expression apostenai apo theou zontos, 'to fall away from the living God,' in Hebrews 3:12. Apostasy entailed a decisive rejection of God's gifts, similar to the rejection of the divine promise by the Exodus generation at Kadesh (Hebrews 3:7 to Hebrews 4:2 . . .). . . .
▪ What is visualized by the expressions in Hebrews 6:6 is every form of departure from faith in the crucified Son of God. This could entail a return to Jewish convictions and practices as well as the public denial of faith in Christ under pressure from a magistrate or a hostile crowd, simply for personal advantage (cf. Mark 8:34-38 . ▪ Falling away from the truth is no hypothetical possibility but a tragic reality in too many cases among believers (cf. Numbers 14:27-32; Genesis 25:29-34; Hebrews 3:7-19; Hebrews 10:23-25; Hebrews 10:35-39). [Note: Lane, p. 141.] Christians departed from the faith in the first century (e.g., 2 Timothy 2:17-18) and they do so today (cf. 1 Timothy 4:1).
▪ I believe the writer meant that in the case of apostates, the really hard cases who are persistently hostile to Christ, it is impossible to restore such people to repentance (cf. Hebrews 6:1; Hebrews 6:3; Hebrews 6:7-8). ▪ The word "apostate" refers to extreme cases of departure from the truth. We usually refer to less serious departure as backsliding. This inability to repent is the result of sin's hardening effect about which the writer had sounded a warning earlier (Hebrews 3:13). It is also the result of divine,
▪ Some people who, earlier in their lives have given evidence of being true Christians, later renounced their belief in Christianity, and even in the deity of Christ. Does this mean they were never saved in the first place? Maybe, But it may mean that they were believers and have been misled by false teaching. If such a person persists in his or her departure from the truth, this verse warns that he may not be able to return to the truth.
v. 7: For ground that drinks the rain which often falls on it and brings forth vegetation useful to those for whose sake it is also tilled, receives a blessing from God; - A double illustration forms a transition between the negative and positive realities described in Hebrews 6:4-6 and Hebrews 6:9-12. In the illustration in this verse, the ground represents believers who drink in the water of God's Word and bear fruit as a result. This kind of response leads to God bestowing a blessing on those individuals who, by their fruit-bearing, have been a blessing to others (cf. Matthew 13:23).
v. 8: but if it yields thorns and thistles, it is worthless and close [f]to being cursed, and [g]it ends up being burned. - If no good fruit results, however, only dangerous and destructive thorns, God will bring judgment on this ground rather than blessing it (cf. John 15:2; John 15:6).
▪ "Worthless" literally means disapproved (Gr. adokimos). It does not mean totally rejected but failing to gain God's blessing (cf. 1 Corinthians 9:27). It is "in danger of being cursed" but is not cursed as unbelievers are. "Burned" does not mean burned in hell (cf. 1 Corinthians 3:13-15). In ancient times, as well as today, farmers often burned their fields to removed unwanted vegetation, not to destroy the field itself. This is evidently a judgment on a believer that God allows because of his or her apostasy.
▪ The judgment might result in premature death in some cases (cf. 1 John 5:16-17). However the text does not warrant concluding that this fate will befall every apostate. Some "fields" once burned turn out to be more productive in the future, and that might be what God's judgment would lead to in the case of some apostates (cf. 1 Timothy 1:19-20). The purpose of the burning (chastening) is restoration to fruitfulness (cf. Hebrews 13:1-9; Hebrews 13:18-23). The history of the interpretation I have offered in this passage, and in Hebrews generally, is as follows. Robert Govett was one of the earliest modern authors who wrote on the theme of the Christian's rewards. [Note: See Robert Govett, Entrance Into the Kingdom.] However some in this school also believed that unfaithful Christians would miss the Millennium and spend 1,000 years in a kind of "purgatory."
▪ Another modern writer who takes this passage as I do is R. T. Kendall. [Note: R. T. Kendall, Once Saved, Always Saved, pp. 175-99, and 219-28. Kendall succeeded D. Martin Lloyd-Jones as minister of Westminster Chapel, London, England.] He also discussed briefly the history of this interpretation in the church fathers.
Heb. 6:1-8 - EXEGESIS (Richison)
v. 1: Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God,
NOTE: The problem in this chapter is the desire of converted Jews to go back to the rites of the Old Testament. They put undue emphasis on type rather than antitype; they wanted to abandon the reality for the type. They needed to differentiate between the substance and the shadow. The readers had to grasp the difference between the temporary economy of Judaism and the permanence of Christianity.
The types, ordinances, and ceremonies of the Old Testament economy only foreshadowed the One and His work who was to come. Now that Christ has come and finished His work on the cross, the types have served their purpose. Now shadows are exchanged by substance. All reversion to types diminishes the exclusive sufficiency of Christ and His work.
Therefore [so then], - The word "therefore" draws an inference from Hebrews 5:11-14. Because the readers of Hebrews were immature Christians, they needed to press toward maturity. The "therefore" shows the condition of the readers' inability to assimilate solid food and the necessity to press toward maturity. One example of moving on to solid food is a more complete understanding of the High Priesthood of Christ (He 7:1-10:18).
leaving the discussion [instruction] of the elementary principles [the beginning] of Christ, - The author now moved from a discussion about immaturity (the ABCs of knowing Christ) to a challenge to go on to maturity in Christ (He 5:12). However, the two ideas in 5:12 and 6:1 are quite different. There is no Greek word for "principles" in this verse. Thus, "principles" in 5:12 refers to basic teaching of the New Testament, whereas the idea in 6:1 speaks of Christ presented in Old Testament types.
PRINCIPLE: One stage of growth is the springboard to the next in order to move toward maturity.
APPLICATION: Hebrews 6 does not refer to Christians who lose their salvation. The issue is a mature view of Christianity, not salvation. The Jewish believers' desire to return to the sacrificial system of the Old Testament would blunt their spiritual growth. Those who are stuck at the beginnings of their faith cannot move on to maturity. Initial understanding of Christ cannot carry a believer through what lies ahead. Many Christians wade in the shallow water of the ABCs of Christian living. They plateau at the first level of progress.
let us - The author of Hebrews included himself in the need for the congregation to press on to maturity.
go on to [the] perfection [maturity], - "Perfection" here is not sinless perfection. The word "perfection" means maturity. The goal of the Christian life is maturity. It refers to the contrast of babes and adults in Hebrews 5:12-14. There is a need for the readers to have maturity about advanced teaching about Christ, but this also includes the personal maturity of character. The issue is the assimilation of "solid food."
"The perfection" or maturity is set in apposition to "the elementary principles of Christ" and "the word of the beginning of Christ." "The" maturity is the full revelation of Christ the Messiah. He is no longer veiled by types or shadows. Because Christ is the effulgence of God's glory, He has a more excellent name. The maturity here is both doctrinal and experiential.
PRINCIPLE: God enables believers to mature.
APPLICATION: Moving on to maturity is not a matter of our personal ingenuity. We cannot do it without God. However, the individual must take responsibility for doing it. Should the believer decide to move into maturity, God will engage with him to do it.
Being a Christian for a long time does not mean that a person is mature. Many believers do not assimilate or digest divine truth, so they cannot apply what they do not know. The issue is not Bible facts but rather Bible principles applied to life.
Many people know facts of the Bible, but they do not advance to maturity. There are biblical scholars who have never assimilated biblical principles into their thinking. They know a great amount of information, but their lives are as dry as dust. These people are intractable and intransigent in their disinclination to let the Word of God change them. They remain in a spiritual stupor. This is not to argue for obviating the academic but for correctly using it. The spiritual is not illogical or irrational.
not laying again the foundation - The author now laid out six foundational truths that were not to be laid out again. Some of these doctrines come short of Christian teaching although they have some similarities, such as repentance and faith. They are Old Testament allusions to Christianity. All six doctrines listed here were part of the Mosaic economy. All six have similarity to Christianity. These items were Judaistic teachings. The "foundation" here, then, is the depiction of Christ by Old Testament doctrine.
-repentance and faith
- washings and laying on of hands
- resurrection and eternal judgment
of repentance from dead works - "Dead works" were works that had no value. Dead works signifies a state of non-function. The works were "dead" because they were worthless in God's eyes. They were pointless because they pertained to regulations of the Levitical priesthood. The "dead works" were external regulations under the Levitical priesthood (He 9:10, 14). "Dead works" were to be laid aside when the ultimate High Priest came. There was no effectiveness in what they did. Reversion to the Old Testament doctrine and way of life was radically different from New Testament living.
The words "dead works" occur again later in Hebrews referring to Levitical ritual (He 9:14). The "dead works" refer to external regulations of the Levitical priesthood (He 9:10). The blood of bulls and goats cannot take away sin; it only illustrates the One who did take away sin by His blood.
and of faith toward God, - The thrust here is "faith toward God," not Christ. People of the Old Testament had "faith toward God." This is not the same as "faith in our Lord Jesus Christ" (Ac 20:21). Faith here is more than belief in God's existence; it is trust in Him to provide.
PRINCIPLE: Leaving the New Testament as the basis of our belief will distort the Christian way of life.
APPLICATION: There are Christians who revert to their traditions that are not biblical. However, it is ridiculous to constantly lay the foundation of one's faith. There is an impropriety to leaving New Covenant life for something less. Some evangelicals today go back to teachings in church history that are not biblical.
v. 2: of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment.
of the doctrine of baptisms [washings],
The Greek word for "baptisms" here is not the usual Greek word for baptism (baptisma) but a different word (baptismos). The other occurrences of the latter word in Hebrews also refer to Jewish ceremonial washings (He 9:10; Mark 7:4); they all refer to Jewish ceremonial washings, not Christian baptism. The "washings" are proselyte baptism. The High Priesthood of Christ resolved the issue of cleansing (He 9:9-10). There was no need to revert to the washings of the temple.
of laying on of hands, - In the Old Testament, people who brought a sacrifice to the temple placed their hands on it to identify with it (Lev 1:4; 3:8, 13). The formal ordination of Levitical priest also involved laying on of hands, whereas the High Priesthood of Christ came by an oath. Priests appointed by laying on of hands could not compare to the High Priesthood of Christ (He 5:1-6; 7:5, 15-28).
of resurrection of the dead, - The doctrine of the resurrection was taught in the Old Testament (Isa 26:19; Da 12:2). It was further developed in the New Testament.
and of eternal judgment. - This is God's judgment of eternal consequences (Isa 33:22; Da 7:9f). This is another similarity to New Testament teaching.
PRINCIPLE: There is a danger in Messianic Christianity.
APPLICATION: The superficial similarity between the tenets of Judaism and Christianity made it possible for converted Jews to think that they could hold to both simultaneously. This was a serious mistake. In order to mature in Christ, the converted Jews of Hebrews needed to leave the symbols or types of the Old Testament and engage with the fulfillment of those types in Christ Jesus the Messiah. God abrogated Judaism when Christ came. Messianic Christians today need to be warned that reverting to Judaism theologically is a violation of the principle of Hebrews 6:1f.
v. 3: And this we will do if God permits.
And this we will do - The antecedent of "this" is "let us go on to maturity." It is important here to understand the argument of Hebrews 5:11f to this point. In chapter 5 the author warned Christians about their immaturity in Christ. The "therefore" of Hebrews 6:1 shows the implication that Christians need to mature in Christ. This verse shows that the "this" is maturity.
Up to this point the readers were "dull of hearing" (He 5:11), "unskillful in the Word of Righteousness" (He 5:13), and unable to masticate or assimilate "solid food" (He 5:14). Their inertness about the wonder of Christ put them in spiritual peril. Now they needed to move on to a full knowledge of who and what Christ is.
If - The "if" here is conditional. There is a condition to God permitting the believer to mature in Christ. That condition has to do with leaving Levitical sacrifices and accepting the finality of Christ's sacrifice.
God permits. - People cannot mature without God concurring with what they do. God does not concur with those who remain in immaturity. There is a certain condition upon which God permits a person to reach maturity. Maturity is not mechanical; it involves dynamic fellowship with God. This dynamic involves massing and assimilating of principles from God's Word and appropriating them into one's life. This is no "quick fix" spirituality.
PRINCIPLE: The maturity process is dependent upon God's grace.
APPLICATION: Maturity in Christ is dependent upon both God's power and grace. It is important not to
presume on His grace. A person grows by metabolizing God's principles into his experience. There are two types of metabolism: anabolism and catabolism. Anabolism builds up the cells of the body. By analogy, spiritual anabolism builds up the believer so that he has the resources to expend energy. Catabolism gives out energy. This is equivalent to the application of principles to experience. Without this process a believer will go into the stage of reversionism spiritually.
v. 4: For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit,
NOTE: Those who revert to the Old Testament rites will tragically miss the glory of the supremacy of Christ's sacrifice in forgiving sin. The person who does this will adopt doctrines that will blunt his maturity in Christ.
Verses 4-8 warn Christians about going astray theologically. These verses give a warning to Christians about reverting to the wrong solution, and verses 9-12 give them encouragement of hope.
For - The "for" here refers to God permitting us to move to maturity (He 6:3). Spiritual maturity is unattainable for those who fundamentally revert to the Old Testament rites for their understanding of Christ's work (He 10:4).
it is impossible - Verses 4-6 form one sentence. The idea in this sentence is that it is impossible for those listed in these verses to experience true repentance if they revert to the type rather than the Antitype, the ongoing Levitical sacrifices rather than the final sacrifice of Christ. The issue is about the nature of this repentance; it is a repentance based on the work of Christ rather than the blood of bulls and goats. The writer clearly has Christians in view in these verses.
for those who - The words "those who" are preceded by the definite article "the" in the original. The "the" here governs all five descriptions that follow (aorist participles). All five refer to Christians.
were once enlightened, - "Once enlightened" refers to those who have been exposed to the Christ of the New Testament (2 Co 4:3-6). "Enlightened" is also used of the readers' initial response to the gospel (He 10:32). These people had seen for themselves who Jesus is.
and have tasted the heavenly gift, - The word "tasted" conveys the idea of experiencing. These are believers who actually experienced the gift of salvation from Christ. The idea of "tasted" is to swallow. This was its usage in Hebrews 2:9, where Jesus experienced the full force of physical death.
and have become partakers of the Holy Spirit, - Note that the word "partakers" is used in Hebrews of Christians (He 1:9; 3:1, 14;12:8). The idea is to participate in. These believers had a close association with the Holy Spirit. They received Him into their lives.
PRINCIPLE: Persistence in spiritual regression leads to an intransigent state in the Christian life.
APPLICATION: It is impossible to move into maturity while holding false doctrine; it is not possible to mature without holding to right doctrine. If we inoculate ourselves with a false doctrine, we immunize ourselves against the truth. As long as we are immune from what God says, we will remain immature in our faith.
v. 5: and have tasted the good word of God and the powers of the age to come,
and have tasted the good word of God - "Tasted" here relates to both the Word of God and "the powers" (miracles). These two ideas are connected by the word "and" in the next phrase. "Tasted" again means to experience the Word of God. The idea is not that they sampled Christianity but that they experienced it fully. These people had received genuine teaching from the New Testament. They knew how "good" it was; they fully embraced its message.
and the powers [miracles] of the age to come, - These Christians saw something of the miracle of Jesus' resurrection, among other miracles (He 2:4). The "age to come" is the New Testament age.
PRINCIPLE: This passage does not refer to merely professing Christians.
APPLICATION: Verses 5 and 6 cannot refer to professing Christians who were not truly born again. The language of this verse clearly speaks of those genuinely born again. One would have to force the meaning of simply professing believers upon this passage.
v. 6: if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.
* Verse 6 gives us the reason why it is impossible for Christian Jews who revert to Levitical sacrifices to repent.
if they fall away, - The Greek word for "fall away" means to move away from a point of reference. The Greek word means fall away, fall down. These words do not mean to apostatize. The idea is a decisive refusal to grow into spiritual maturity. The reason they could not mature was their reversion to Levitical sacrifices.
The falling away here is refusal to press on to maturity. The words "fall away" do not mean apostasy in the usual theological meaning of the term. It does not mean loss of salvation of a true Christian. These believers turned away from their initial true understanding of Christ and His work. This is not the same as backsliding.
The author clearly expected "better things" of these believers (He 6:9), indicating that the readers had not fully succumbed to distorted doctrine at this point. The argument here is not absolute apostasy or a total rejection of Christ but a co-mingling of Judaism with New Testament economy. The context indicates that the issue was a relative not an absolute one.
PRINCIPLE: Mature doctrine is necessary to lead to a mature life.
APPLICATION: The readers of Hebrews had an "evil, unbelieving heart" (He 3:12) like the Exodus generation (He 3:7-11). These people were about to commit the same sin as believers in the wilderness (He 3:8, 16). Their sin was that they did not take God at His Word (He 3:9, 13, 15). They forfeited God's rest because they did not believe Him (He 4:2). The argument of "fall away" here is parallel to the wilderness generation.
Maturity is relative, based on stages of growth. Christians today can sit at the baby stage and not even reach the adolescent stage. They can become indifferent about the exclusivity and the superiority of Christ. This will stunt growth. This passivity about Christ will result in the same condition as the wilderness generation. That sin was not absolute apostasy but unwillingness to claim the promises of God without question. The issue at Kadesh-barnea was their lack of faith in what God could do (Num 14:20,39-40). Christians with immature doctrine cannot move to a mature Christian life.
to renew them again - The readers of Hebrews could not be renewed once they chose to operate on Levitical sacrifices when the final sacrifice of Christ had occurred. The only way for them to truly repent was to do so based on the work of Christ. It is impossible to renew something that is already new. People who reject the exclusivity of Christ cannot be restored to a relationship with Him until they deal with their intractable error. They will remain in the state of stubbornness without coming to grips with how Christ deals with their sin.
The central argument is that it is impossible to operate in the New Testament economy as long as the Old Testament economy is dragged into the picture. This rebellious idea unravels the fundamental idea of the finality of the cross.
to repentance, - The word "repentance" means to change the mind. These Jewish believers needed to change their mind about their reversion to Judaistic means of spirituality. The old sacrifices could not deal with their sins. As long as they were in this state of mind it would be impossible to bring them to repentance. If they could not repent, then they could not grow to maturity. It is difficult to mature with a hard heart. This hardness makes it impossible to repent. All spiritual momentum is lost in this case. All of this has nothing to do with losing one's salvation.
PRINCIPLE: It is possible to fail doctrinally as believers and yet remain Christian.
APPLICATION: There is nothing in this passage about a person losing salvation. There is no reason to grant that eternal life is a question in this text. The issue in Hebrews is that Christians are encouraged to "hold fast" what they possess as believers (He 3:6, 12-15; 6:11-12; 10:23-25). The question is not loss of eternal salvation but of reward and personal discipline.
There is a need to persist in our faith and not fall away (He 3:6, 14; 10:23-25, 35-39). We need to maintain the confidence we had when we became believers. Doctrinal failure is possible for genuine believers.
The teaching of Hebrews 6 can be summarized by Hebrews 10:26 where one cannot go back to the concept of the preliminary view of salvation in the Old Testament. They need to "endure" or stick with true doctrine (He 6:12; 10:36).
since they crucify again - The verbs "crucify" and "put to an open shame" are temporal. That is, those who fell away cannot be renewed while they try to crucify Christ again or put Him to open shame. If these words are causal, then the idea is to show why it is impossible to renew believers. It's notsible for sacrifices of the Old Testament to renew a person when Christ has already done everything a person needs for forgiveness; He paid completely for all sin for all time on the cross. The sacrificial system of Judaism was abrogated because Christ died fully for all sin. It is impossible to have a repetition of Christ's crucifixion.
PRINCIPLE: Christians cannot be brought to repentance without belief in the finality of the work of Christ.
APPLICATION: People cannot be brought to repentance while they treat the cross of Christ in a non-exclusive way. To do so is to disgrace His work of salvation.
[crucify again] for themselves the Son of God, - "For themselves" means on their own account. The readers must take full responsibility for what they had done. The reason these Christians could not be renewed again to repentance was that they rejected the finished work of Christ on the cross. This is to trod underfoot the cross of Christ (He 10:29). The readers were in the process of doing this at the time of the writing of Hebrews (present participle).
and put Him [Christ] to an open shame. - Crucifying Christ again by going back to Levitical sacrifices put Him to public shame. This would imply that His finished crucifixion was incomplete. He would have left something undone. Those who did this would reaffirm Judaism. It was a disgrace to claim that Jesus' crucifixion was not final but that they needed their sins forgiven again and again.
PRINCIPLE: Our attitude toward God's Word determines our attitude toward Christ.
APPLICATION: We cannot divorce the living Word from the written Word. Without the written Word we cannot formulate God's principles for living. Without these values we will remain stuck in reversionism in our lives. We will drift from the truth (He 2:1-4).
v. 7: For the earth which drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, receives blessing from God;
NOTE: vv. 7 and 8 give an illustration from nature of the points made in the first six verses. The illustration of the field contrasts two types of land-fertile (6:7) and barren (6:8). Those who "fall away" are like the barren field. That kind of field is burned. These verses contrast fruitful believers with unfruitful. The unfruitful believer is that way because he has a case of arrested spiritual development. These verses give an agricultural illustration that provides a spiritual truth. Fruit in the Christian life has the blessing of God. God rejects non-productive Christian living. Verses 7 and 8 contrast the growing believer with the stagnant one. Verse 7 characterizes the Christian who is growing toward maturity, whereas verse 8 depicts the stagnant Christian who does not produce because he is immature.
For the earth which drinks in the rain that often comes upon it, - The picture here is of rain-soaked ground. This is soil where the rain does not remain on the surface. This rain comes "often" upon the ground. This is an analogy of the believer who appropriates God's operating principles for life and applies them to his experience. It is crucial to drink in God's Word.
and bears herbs useful for those by whom it is cultivated, - A rain-soaked ground produces herbs. It is productive because those who farm on it make use of its richness. The believer who operates exclusively on New Testament principles will be productive in his life.
receives blessing from God; - Christians are productive in their lives because they live by God's principles. It is like blessings showered from God. Rain represents God's care, provisions, and blessings for the believer. His grace is necessary for the spiritual growth of the believer.
PRINCIPLE: Those who are in phase with God's will experience divine favor.
APPLICATION: Those who apply the principles of Scripture to themselves in a maximum way are mature; they are productive in their lives. They will experience God's favor and blessing on their lives.
Believers who "fall away" forfeit God's blessing in their lives. They also experience temporal discipline, although not loss of eternal life.
v. 8: but if it bears thorns and briers, it is rejected and near to being cursed, whose end is to be burned.
but if it bears thorns and briers [thistles], - If ground is unproductive, it does not bless others. Land that bears "thorns and briers" is barren and non-productive. God is not at work on it.
it is rejected [disapproved] - The word "rejected" or disapproved occurs in 1 Corinthians 9:27, where it is used of a believer disqualified for service. The word means to reject after testing. The believers of Hebrews 6 were disqualified because they did not stand the test; they were unqualified to walk with God (1 Co 9:27). This idea does not imply loss of salvation. "Rejected" means unproved; it is something that does not stand a test (2 Ti 2:15). In context, their disqualification had to do with their reversion to Levitical sacrifices.
and near to being cursed, - God was "near" to rejecting the non-productive Christian lives of Jewish Christians. They were in a state where they could not be renewed "again to repentance." This is the fate of those who refuse to develop a mature view of Christ. God will execute the divine discipline of cursing on what they produce.
whose end is to be burned. - In biblical days a field that yielded thorns and thistles was burned. This would allow a better crop to grow on the same ground. The actions of Jewish readers of Hebrews to return to Levitical sacrifices would be burned. God would put their production to the refining fire of divine discipline (He 12:5-11). The burning here has nothing to do with hell. The point is the destruction of bad produce, not the ground itself. The burning of the field would allow it to be productive again.
"Burned" here does not refer to hell. There is nothing in the context to introduce this idea. People in biblical times burned unproductive fields of thorns and thistles. They did not destroy the field but what the field produced. The fire could not destroy the field itself. The fire simply exposed the quality of production.
PRINCIPLE: God does not completely despair of those who fail to grasp truth.
APPLICATION: Verses 7 and 8 give two alternative outcomes: (1) Follow God's principles for production [v.7] OR (2) Remain in spiritual reversionism and unproduction [v.8]. The arguments of verses 7 and 8 show that God does not completely despair of those who distort their theology. God will destroy their poor production, but He will not reject the land itself-that is, the believer.
Some Christians will not respond to God's discipline, others will (He 12:6-7). As long as some do not function on a proper view of Christ and Christianity, God will burn their production. Those out of His will do not receive His reward. Those who do not produce fruit show that they are not in phase with God. What they deem as production is empty action.
God offers His provision for what we need in life. He will bless our lives if we live the Christian way of life truthfully. He showers blessing, like rain on the ground, on those who are receptive to what He gives.
Heb. 6:1-8 BibleRef
OVERVIEW: Chapter 6 completes a warning begun in the last verses of chapter 5. The author has deep points to make, but doubts that the readers are ready for them. Yet the only course of action is to press on: there is no time to re-establish the ABCs of the faith. Spiritual immaturity prevents growth, leading to doubt, discouragement, and eventually to judgment. Those who only scratch the surface of Christianity, then fall into disobedience, can't be restored to good standing until they've experienced some level of judgment. Rather than make that mistake, we should trust in the absolute promises of God, and the work of Christ, as we patiently pursue godly wisdom. Chapter 7 will resume the extensive discussion of Melchizedek's priesthood. Hebrews chapter 6 represents a high point in the letter. At the end of chapter 5, the author began another warning about the danger of rejecting the gospel in favor of a more culture-friendly faith. Specifically, this work is directed to persecuted Jewish Christians. Many such believers felt pressure to return to a less-controversial Judaism. Much of the material in this book is presented in a "good versus perfect" style. Hebrews shows how the relationship we have with Christ is the intended fulfillment of God's plan.
The last verses of chapter 5 accused the readers of being spiritually immature. Despite being Christians for some reasonable amount of time, they were still hung up on simple concepts. This criticism echoes other warnings given so far in this letter. God's intent for the Christian believer is not to be static but to experience continual growth and maturity. If we are lazy, disinterested, or careless, we not only miss the blessings of wisdom, we run the risk of disobedience or discouragement.
The author of Hebrews intends to explain some tough spiritual concepts, but realizes those reading this letter are probably not ready for them. All the same, his intent is to simply move along, presenting these truths as an opportunity for the audience to "catch up," spiritually speaking.
Along the way, Hebrews chapter 6 presents comments about concepts such as "falling away" and "repentance" which are extremely easy to misunderstand. Context, here especially, is crucial in grasping the complete meaning of these verses. Many approach these verses superficially, and come away with the impression that the warning is about losing one's salvation. Taken out of the surrounding passage, this is an understandable mistake. But, in context, it's not nearly what the author intends.
The major interpretations of verses 4 through 6 include a loss of salvation (biblically impossible), those who are "almost but not quite" saved (contrary to the context), risk of disqualification from Christian service resulting in judgment based on disobedience (reasonable), and a hypothetical-but-impossible loss of salvation (also reasonable).
The ultimate meaning of these words is very similar to the example given of Israel's failure at the borders of the Promised Land, from chapters 3 and 4. When Israel failed to show trusting faith, the nation was subjected to harsh judgment before being able to take their rightful place in Canaan. Hebrews warns the reader not to make this same mistake. Then, in chapter 6, the point is made that those who have learned the basic truths of the gospel, yet "fall away," find themselves in a precarious position. Like a field that only bears thorns, there is only one way to restore them: fire. In context, this is not hell, but the cleansing fire of God's judgment during one's earthly life-just as Israel was tried, but not destroyed, in wandering the desert for forty years.
After this, chapter 6 continues to warn against spiritual immaturity, but with a more uplifting tone. The reader is reminded that God is faithful to reward those who seek Him. In fact, the promises made by God are absolutely secure, since they are tied to the ultimate standard of truth: God Himself. This brilliantly motivating passage ties together prior images, such as Christ's high priesthood, the image of the Holy Places of the temple, an anchor, and a place of refuge. Our purpose in seeking to know God better, then, is fused to our trust in Him, and His promises, despite the struggles we may face in the world.
v. 1: Therefore leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, - Hebrews 5:11 referred to the readers as "dull of hearing." The terminology here implies someone who is sluggish, apathetic, or lazy. The problem is not a lack of time, or of intelligence. It is simply a lack of motivation. Given that this letter is written to persecuted Jewish Christians, there are many possible reasons for their slow growth. Fear of the world, a lack of confidence, or simple apathy could all have contributed to the problem. The solution, as explained here, is not to take additional time to establish the basics of the faith. Rather, the author intends to press on and allow the reader to catch up.
• This perspective is crucial to understanding the statements made in verses 4 through 8. "Sitting still" is not really possible for a Christian. Our faith is either growing, or it is dying. A field full of dead weeds must be burned-symbolic of judgment-before it can start to produce again (Hebrews 6:8).
• Verses 1 and 2 describe points which should already be familiar to the Jewish Christians reading the letter. All of these were points of disagreement between Judaism and Christianity. These were topics over which these readers felt attacked. This list also highlights a major temptation being confronted in the book of Hebrews: to abandon truth in favor of an easier, more popular faith.
• The reference to "dead works" here is in the same context as other New Testament explanations of the Law. Merely following rules and rituals is not what saves us. In particular, the Old Testament Law was not meant to be the ultimate measure of faith; rather, it was meant to point us towards Christ (Galatians 3:24).
v. 2: of instruction about washings and laying on of hands, and about the resurrection of the dead and eternal judgment. - The early verses of chapter 6 explain how the author intends to handle the readers' spiritual immaturity. Rather than moving on to mature faith, these early Jewish Christians were stuck in a rut. The dangers of this will be explained in the next few verses. For now, however, the author makes it clear that there is no value in re-teaching the basics. Moving forward is the only reasonable option, so that is exactly what the book of Hebrews will do.
• The need to press on is key for interpreting verses 4 through 8. The danger presented in those words is tied to the problem explained in chapter 5, and addressed here. Spiritual immaturity leads to consequences which we do well to avoid.
• Verses 1 and 2 contain references to several doctrines. These would have been considered basic, in the time Hebrews was written. They were also concepts which Judaism and Christianity interpreted differently. More than likely, these were areas where persecuted Jewish Christians were being pressured to return to Judaism. The purpose of spelling these out seems to have two purposes. First, to emphasize that these are only the beginning of one's understanding of the faith. Second, that pressure from the outside world should not undermine our commitment to the truth.
• A major theme of the conflict between early Christianity and Judaism was the purpose of ritual works. As men like Paul often stated, these were only meant to point the way to Christ (Galatians 3:24). They were never intended to be the final word on our relationship to God. For the Christian, this concept needs to be well-understood, and not subject to doubt. To take a step backwards, once again placing faith in these sacraments, would make it that much harder for a Christian to fully comprehend their own salvation.
v. 3: And this we will do, if God permits. - The primary intent of the book of Hebrews is encouragement. The world attempts to poison our faith, attacking it through doubts, persecution, ridicule, and harassment. Due to some combination of these factors, the original readers of this letter are stuck in a rut of spiritual immaturity. Rather than growing a deeper faith, they are trapped as spiritual infants. The danger of this, according to the next passage, is doubt and disobedience, which can only lead to judgment.
• Verses 1 and 2 give examples of basic doctrines, particularly those which would have led to conflict between early Christians and their Jewish neighbors. A recurring theme in the book of Hebrews is the need to "hold fast" to Christ, rather than falling back into an imperfect understanding of God. The purpose of Old Testament rituals, sacraments, the Law, and so forth, is a key distinction between the ministry of Christ and the teachings of Judaism.
• The author's hope, expressed here, is that by skipping over these basics, and pressing on to deeper ideas, the readers will come to a better understanding. The phrasing is welcoming: "let us leave...this we will do." Instead of wallowing in simplistic faith, the writer of Hebrews hopes to pull others into a fuller, more confident faith. This is done not only through dire warnings, as in the next few verses, but also with encouragement, as in the last parts of chapter 6.
• These verses are important when interpreting the next part of Scripture. The imagery of verses 4 through 8 is set up as a contrast between moving forward with a growing faith, versus wallowing in an immature, unproductive one.
v. 4: For it is impossible, in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, - Hebrews 6:4-6 is among the most-often-misunderstood passages in the entire New Testament. Without a clear grasp of context, these verses seem to directly counter the doctrine of eternal security. References in verses 5 and 6 to falling away, and a lack of restoration, are easily misconstrued to imply a lack of salvation. And yet, the Bible is not meant to be read like a stack of fortune cookies or horoscopes. Each word, every verse, and every phrase needs to be considered as part of a whole. Looking at these words, from that perspective, greatly changes how they are interpreted.
• First, we need to maintain the entire context of the Bible. According to Scripture, our salvation is eternally secure (John 10:28-30). Just as salvation is not earned by works (Romans 3:20; 11:6), it cannot be lost by works (1 John 1:9). So once a person is legitimately saved, they are saved forever. The entire book of Hebrews is addressed to Christians, and the wording of this verse supports that. Those who "have tasted the heavenly gift" (Ephesians 2:8) and who "share in the Holy Spirit" (Ephesians 1:13-14; Galatians 3:2) cannot be any other than true believers.
• Rather than a loss of salvation, verses 4 through 6 describe the possible consequences of immature, stunted faith. Such a condition leaves us vulnerable to the same doubt-driven disobedience which Israel experienced in the wilderness (Numbers 13-14). This was discussed in Hebrews chapters 3 and 4 (Hebrews 3:12-19; 4:11). Christians who lose their trust in God, and doubt fundamental doctrines, are implicitly siding with a view that Christ should have been crucified, and that what He said was not true (Hebrews 6:6). Once a person reaches that state, there is nothing to be done-by any man-in order to bring them back to a living, active faith. This is similar to the dire state described in places such as Proverbs 29:1 and 1 John 5:16-17.
• God, however, is neither a man, nor is He limited as men are (Luke 18:27). God's method of reaching such a Christian is given symbolically later in this chapter (Hebrews 6:7-8). Fields which fail to produce are treated with fire-often a symbol of God's judgment (Hebrews 10:26-27). The field is not destroyed, but it is treated harshly. This, again, is the same pattern seen in Exodus when Israel was forced to wander for forty years. Doubt led to disobedience, leading to judgment, producing change, and eventually resulting in obedience and restoration.
• An alternative interpretation is that these verses do bring up loss of salvation, but only as a theory. According to this view, the author intends to show that loss of salvation is impossible because it would imply a re-crucifixion of Christ. This is not unreasonable, but does not seem to fit the context as well as the explanation given above.
v. 5: and have tasted the good word of God and the powers of the age to come, - A key component of this verse is the word "tasted," which is sometimes used to suggest that the verse refers to those who have not made a full commitment to Christ. And yet, the same term is used to describe Jesus' experience with death (Hebrews 2:9), which was not superficial. Verse 4 referred to those who had also "tasted" the gift of heaven (Ephesians 2:8) and "shared" the Holy Spirit (Ephesians 1:13-14; Galatians 3:2). In other words, these are not "almost" believers, but actual believers. Since the Bible, on the whole, makes it clear that salvation cannot be lost (John 10:28-30; 1 John 1:9), this passage is not a warning about damnation.
• This passage is presented in connection to the story of Israel's disobedience at the borders of the Promised Land (Numbers 13-14). This was a major theme of chapters 3 and 4 (Hebrews 3:12-19; 4:11). There, lack of faith led to disobedience. This resulted in God's severe judgment, and only after that suffering was Israel able to progress. Here, in verses 4 through 8, the same basic dynamic is at work. Those who turn away from the basics of the faith, in response to doubts or disobedience, are beyond any rational arguments. Their only hope of restoration is the same as that of Israel in the wilderness, or a field choked with weeds and thorns: the "fire" of the judgment of God.
• Note, this judgment is not destruction. God did not send Israel back to Egypt, or annihilate them. The farmer does not discard the field itself, but rather burns away what is choking it. The Greek term in verse 6 is not apostasia, from which we get the term apostasy, but rather parapesontas, which denotes an error, a wandering from the path, or a fall.
• Here, the writer of Hebrews warns us; not that we can lose our salvation, but that we subject ourselves to harsh judgment if shallow faith causes us to fall into doubt and disobedience (Hebrews 3:6; 14).
v. 6: and then have fallen away, to restore them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame. - Verses 1 through 3 set up the motivation for this warning in chapter 6. Stagnant, immature faith is not merely weak, it is dangerous. Those who do not move beyond the basics of the faith risk straying from the truth, which is disastrous.
• The central concept in verse 6 is the Greek word parapesontas, which means "to fall to the side, wander, or take the wrong path." This is not the term apostasia, which produces the English word apostasy. The full context of the book of Hebrews, since chapter 3, has been the threat of doubt leading to disobedience. The primary example given is Israel, who suffered forty years of judgment for that very reason (Numbers 13-14). In the book of Hebrews, this illustrates how even a saved believer can suffer when they fail to "hold fast" in their faith (Hebrews 3:12-19; 4:11).
• The book of Hebrews is written to persecuted Jewish Christians of the early church. The leading verses in chapter 6 described some of the basic differences between Judaism and Christianity. Those who continued to wallow in spiritual immaturity, doubting those very concepts, placed themselves in a dangerous position. The ultimate outcome of this weakness is explained here in verse 6. It's important to recall that these words are all intended for saved believers-those who have "shared the Holy Spirit" (Hebrews 6:4; Galatians 3:2), and such persons can never lose that salvation (John 10:28-30). They can, however, sabotage their own effectiveness in serving God (1 Corinthians 9:27).
• It's also helpful to notice the specific structure of this sentence in Greek. All of these phrases are in a "present tense," so that we could state the conditions as "who have..." done all of these things. That includes the rejection of Christ. In short, a Christian who falls into doubt, disbelief, and disobedience is siding-at least in practice-with the world which crucified Jesus. To "fall aside" from trust in Christ is to support the worldview which crucified Him. It means they are, as of the present time, impossible to reach. Once a person is in that frame of mind, no earthly argument or encouragement will bring them back.
• The context of this verse not only depends on the setup of verses 1 through 3, but also the imagery of verses 7 and 8. There, a field which is unproductive is restored by fire-an often-used metaphor for the judgment of God. The field is not destroyed, just as the saved believer is not cast into damnation. However, the process of clearing away spiritual thorns and weeds is painful, to say the least. This work can only be done by God, not by men (Luke 18:27).
• Christians cannot lose their salvation. However, those who falter due to a shallow, disobedient faith put themselves in a position where only hardship and suffering can bring them back.
v. 7: For ground that drinks the rain which often falls on it and produces vegetation useful to those for whose sake it is also tilled, receives a blessing from God; - Verses 7 and 8 are crucial to understanding the correct interpretation of verses 4 through 6. Just as verses 1 through 3 introduced the need for Christians to move beyond shallow faith, verses 7 and 8 explain God's method for restoring those whose immaturity leads to a "falling away." The metaphor given here is a farmer's field, which either responds to rain by producing good crops, or by growing weeds and thorns. Productive fields are blessed. Weed-choked fields are not destroyed or discarded. Rather, they are burnt in order to clear all of those negative growths away.
• Paired with the warnings of verses 4, 5, and 6, the meaning of this metaphor is more clearly understood. Christians whose faith is shallow, and who "fall away" into doubt and disobedience, are beyond the help of other men in coming back to a full faith (Hebrews 6:4-6). Such people are, in practice, siding with the world which crucified Christ. God's method, then, is the same as that of the farmer: fire. In Scripture, fire is a frequent symbol of divine judgment (Hebrews 10:26-29; Isaiah 10:17).
• The ultimate example of this, as used in the book of Hebrews, is the nation of Israel. The Jewish people doubted God and disobeyed Him at the borders of the Promised Land. This resulted in severe judgment, after which the nation was finally able to move on (Numbers 13-14). This living example is a major theme explored in chapters 3 and 4 of this book (Hebrews 3:12-19; 4:11). This is the overall context of this passage. The purpose is not to imply a loss of salvation, but the danger of being "disqualified" and judged accordingly, before one can be restored (1 Corinthians 9:27).
v. 8: but if it yields thorns and thistles, it is worthless and close to being cursed, and it ends up being burned. - According to the early verses of chapter 6, Christians who wallow in a shallow, immature faith run the risk of "falling away." In context, this means the same thing it did for the nation of Israel in Numbers chapters 13 and 14. There, fear caused Israel to disobey God's command to enter the Promised Land. Rather than destroying them, God put Israel under harsh judgment: forty years of aimless wandering in the desert. Only after this was complete could they resume their progress into Canaan.
• This history is used in Hebrews as a warning to saved Christians: those who allow doubt to produce disobedience don't just risk losing their rewards. They also put themselves in line for harsh, cleansing judgment from God. The metaphor of verses 7 and 8 completes a thought begun in verses 1 through 3, and expanded in verses 4 through 6. Those who "fall away," like Israel did, are like a field which receives rain, but only produces weeds. The farmer does not destroy the field, just as God does not damn the fallen believer (1 John 1:9; John 10:28-30). But the only remedy for a thorn-choked field is fire, to burn away the thorns and reset its progress.
• In the same way, God's fire and judgment on the fallen Christian does not mean a loss of salvation. Rather, it means experiencing pain and suffering, to prepare us to trust and obey. Those with a "shipwrecked faith" (1 Timothy 1:19-20) might well come back to full faith, after they have suffered. The warning of this passage is to avoid being in that state of "disqualification" (1 Corinthians 9:27).
• This verse also helps to distinguish between fields which have always produced large amounts of crops, versus those who have yet to give a significant return. Both are still used by the farmer, and both still receive the rains from God. While the Bible makes it clear that saved Christians produce the "fruit of the Spirit" (Galatians 5:22-23), it does not claim that all Christians are equally productive.
• In other words, saved believers all produce the same kind of spiritual fruit, but not the same quantity of spiritual fruit. Those who struggle in their spiritual walk are not necessarily showing signs of being lost. Rather, they might be experiencing a season of judgment preparing them for a more productive future. Where each person is, in terms of their own salvation, is always between them and God alone (1 Samuel 16:7). Human judgment is flawed, so we need to be careful how we use it.
INTRODUCTION: A summary statement of Hebrews 6:1-8 could be stated as the following: in Hebrews 6:1-8, the writer of Hebrews described the importance of maturity in the believer's life and the curses of one that joined the ministry of the church, but apostatized. Perhaps no other passage of Scripture has been enveloped by so much controversy as Hebrews 6:1-8. Recently, this writer had a former congregant to contact him concerning the text of Hebrews 6. The woman had been involved in a debate with a person who claimed that Hebrews 6 demonstrates that one could lose his or her salvation. This woman, as well as this writer, comes from the Baptist heritage which accepts the doctrine termed perseverance of the saints, otherwise known as eternal security. The woman wanted to know if the text implied that salvation could be lost. This paper will offer an exegesis of Hebrews 6:1-8. First, the historical and cultural context of Hebrews will be evaluated. Then, the paper will examine the exegetical content of Hebrews 6:1-8. It will be demonstrated that the passage of Hebrews 6:1-8 can be broken into three categories: the maturity of doctrine, the maturity of devotion, and the maturity of deeds. Finally, an application will be given at the end of this paper. Does the text imply that a believer can lose one's salvation or does it address the maturity of a true believer? The forthcoming section of the paper will evaluate the historical and cultural elements of the book of Hebrews.
Historical-Cultural Context: As difficult as Hebrews 6:1-8 is to understand, it is eclipsed in its difficulty by the authorship of the book. David Allen rightfully notes that "Many have conjectured, some have conjured, but very few have been convinced in the search for the author of Hebrews."[1] The trouble behind this enigma is that neither the internal nor external evidence of Hebrews leads to any convincing indication of who the author could be. Many hold that Paul is the writer of the text. Barker and Kohlenberger note that the "earliest reference to authorship is a statement of Clement of Alexandria that Paul wrote this work in Hebrew and that Luke translated it into Greek. When it was accepted as part of the NT, this was partly because contemporaries held Paul to be the author."[2] Thomas D. Lea notes that "Eastern Christianity viewed Paul as the author, even though those who supported Pauline authorship knew that the language did not resemble Paul's other letters. Western Christianity did not accept Pauline authorship until the fourth century."[3] One thing that is certain, as Charles Ray notes, the author of Hebrews was "well educated, skillful in the use of language, and methods of argumentation...[and] had a passion for people."[4] One of the better candidates for Hebrews authorship is none other than Luke, the associate of Paul. David Allen notes that "When one considers the lexical, stylistic, and theological similarities between Luke-Acts and Hebrews coupled with the way in which a theory of Lukan authorship can be historically reconstructed from the texts themselves, there is impressive evidence that points to the Lukan authorship of Hebrews."[5] While this writer concedes that the best evidence supports Lukan authorship, it is best to accept that the authorship of Hebrews is an enigma that will not be conclusively solved on this side of eternity.
▪ Who were the recipients of the book of Hebrews? The writer provides a clue towards the end of the text, as he denotes that the recipients were to "Greet all your leaders and all the Lord's people. Those from Italy send their greetings" (Hebrews 13:24). Either the recipients were being addressed from Italy or the recipients were those in Italy, particularly Rome. Ray notes that the latter option is preferable as "the earliest quotations from and references to the book of Hebrews are found in the Letter of 1 Clement, which was written from Rome near the end of the first century."[6] If this is the case, then the author of the text clearly was writing to a group of Christians that faced intense persecution. Others have suggested locations that include Jerusalem or even Antioch.[7] Regardless, the writer of Hebrews notes that the recipients of the book had endured being "publically exposed to insult and persecution; at other times you stood side by side with those who were so treated" (Hebrews 10:33). That the recipients suffered some degree of persecution is evidenced in the call that the recipients would "persevere so that when you have done the will of God, you will receive what he has promised" (Hebrews 10:36). The previous section evaluated the historical and cultural aspects of Hebrews; the forthcoming section will examine the text of Hebrews 6:1-8.
Exegetical Content: Hebrews 6:1-8 is part of a larger discourse that begins in Hebrews 5:11 and extends through Hebrews 6:12. Prior to the text at hand, the writer of Hebrews notes the difference between the one that "lives on milk, being still an infant" (Hebrews 5:13)[8] and the mature who "consume solid food" (5:14). It will be of particular interest to this paper that the writer of Hebrews notes the promises of God concerning salvation immediately after the text in question. The writer denotes that "God is not unjust; he will not forget your work and the love you have shown him as you have helped his people and continue to help him" (6:10) and that "We have this hope as an anchor for the soul, firm and secure" (6:19). Thus, the flow of the text denotes the idea of authentic faith that leads toward maturity compared to the inauthentic believer that withers and eventually apostatizes. The first section of Hebrews 6:1-8 is found in the first three verses as the writer addresses spiritual maturity as it pertains to doctrine.
l. Maturity of Doctrine (vs. 1-3):The writer of Hebrews addresses the issue of doctrinal maturity in a couple of ways. First, the writer notes that this maturity is initiated by moving "beyond the elementary teachings about Christ" (6:1). Then, the writer of Hebrews denotes six essential doctrines that relate to mature Christianity as identified in verses 1 through 4. First, one must consider the initiation, or ignition, that leads one towards maturity.
Doctrinal Maturity Initiated (v. 1a) - The writer of Hebrews uses two particularly important terms in the first portion of verse 1. The writer notes that the recipients were to move past the "ἀρχῆς τοῦ Χριστοῦ λόγον."[9] The term ἀρχῆς is translated as elementary and is defined as "elementary and preliminary aspects defining the nature of something-'elementary aspect, simple truth.'"[10] The recipients of the letter are instructed to move past the introductory aspects of the faith. David Allen notes that "To 'leave' connotes the idea of leaving something behind in order to pass on to something else."[11] Thus, the writer of Hebrews does not indicate that the recipients were to neglect or forsake the essentials of the faith. Rather, the writer is suggesting that the recipients were to move past the introductory essentials of the faith, those things that infants need (5:13), and move towards the more advanced aspects of the faith, the "solid food" of 5:14.
The author notes that the recipients were to move "ἐπὶ τὴν τελειότητα."[12] Louw and Nida define τελειότητα as "maturity in thought and behavior."[13] One would imagine that either the recipients were behaving in an immature fashion or the recipients were struggling over particular doctrines. A third option exists in that some may have struggled in both avenues, a view that this paper supports. Since the author spells out the essentials of the faith, one might be compelled to think that the primary problem was theologically motivated which influenced the behavior of the recipients. The initial move towards maturity not only involves one's entrance into the family of God, but it also involves growth past the fundamental doctrines of the faith. But what were the foundational doctrines that the writer considered to be essential?
Doctrinal Maturity Identified (vs. 1b-3) - The writer of Hebrews identifies six main essentials of the faith. The six essentials are grouped together in three couplets. The first couplet consists of "repentance from acts that lead to death and of faith in God" (6:1b). The recipients were to leave their life of sin while placing faith in God. Both are essential aspects of the Christian walk. Perhaps notions of the Old Testament prophets were brought to mind as they called for repentance. Messianic Jew David Stern, pertaining to repentance and faith, rightly denotes that "Both aspects are necessary: claiming to trust God without leaving one's sins behind is hypocrisy, because God is holy. Attempting to turn from sin without trusting God either fails, leads to pride in self-accomplishment, or both."[14] Stern's thinking is verified in the New Testament. The apostle John denotes that "We know that anyone born of God does not continue to sin; the One who was born of God keeps them safe, and the evil one cannot harm them" (1 John 5:18). John implies, as does the writer of Hebrews, that a believer will live a life of repentance and possess a faith in God. Whereas faith and repentance mark the first couplet, the second couplet involves baptism and laying on of hands. The NIV translates the following couplet as "instruction about cleansing rites" (6:2) and "the laying on of hands" (6:2). The former has been the center of great discussion and a hotbed of dispute among translators. The NLT differs from the NIV in its translation of verse 2. The NLT uses the term "baptisms" (6:2, NLT).[15] But which translation is correct? Or, do both have a semblance of truth?
▪ The Greek term employed is baptismwn. The question revolves around whether the term only indicates the Christian baptism ceremony or a series of ceremonial washings which could include baptism. The plural usage of the term, as Guthrie notes, "shows that not simply one act, but several ritual cleansings are in mind...It is not impossible that the writer used the plural to suggest a comparison of the Christian practice of baptism with the Jewish idea of washings, as the word is used elsewhere in the general sense of cultic washings (Heb. 9:10)."[16] Some tend to think that the plural version of the term references something other than Christian baptism altogether, as the term is "usually used of purification ceremonies other than Christian baptism (9:10; Mk 7:4)."[17] However, it must be noted that these washings could include baptism, as the Didache (c. A.D. 100) lists "different forms of baptism [that] were practiced in the early church, but with evident preference given to immersion."[18] Thus, one could claim that the various forms of baptisms could have been included in the writer's view of washings, especially since this practice was listed among some of the more important issues of the day. Keener would seemingly concur as the term "probably refers to the various kinds of ceremonial washings in Judaism, of which the most relevant to Christianity was proselyte baptism as an act of conversion washing away the former impurity of a pagan life."[19] It would appear that the NIV is justified in its use of "cleansing rites" (6:2). Suffice it to say, such rites were important among the recipients of the book of Hebrews and one could rightfully claim that baptism was part of the ceremonial washings addressed in this particular passage. But what of the "laying on of hands" (6:2); what does one make of this practice? The practice of laying one's hands upon a convert, or one being commissioned for the cause of Christ, is not nearly as problematic as its' coupled counterpart. In Acts 8:17, one finds that the apostles laid their hands upon new believers following baptism. While the text indicates that the "Holy Spirit had not yet come upon any of them, for they had only been baptized in the name of the Lord Jesus" (Acts 8:16, NLT), it appears that the practice was continued at the time that Hebrews was written. The text continues with the third couplet.
▪ The third couplet involves doctrines of eschatological importance, mainly the "resurrection of the dead and eternal judgment" (6:2). The resurrection of the dead addresses the end time judgment. Parallels can be found in Jesus' messages, particularly in John 5:25. Paul placed a great deal of emphasis on the resurrection of Christ and the final resurrection in 1 Corinthians 15. Thus, it is not surprising that the writer of Hebrews stressed the vast importance of the final resurrection to the recipients of the letter. In addition, the writer stressed the final judgment. Paul also stressed the importance of judgment in his writings by teaching on the judgment seat of Christ (2 Corinthians 5:10) and the individual accountability of each person on the final day of judgment (Romans 14:14). Eschatology played an important role to early Christians and it should not be surprising that one finds such an emphasis on eschatological doctrines in Hebrews. So how do these couplets fit in the overall scheme of maturity?
▪ The writer of Hebrews emphasized that the mature believer would adhere to the fundamentals of the Christian faith, one reason why this paper holds that baptism is referenced at least in part in verse 2. It is not that these rituals and activities save a person. Rather, it is as John writes that "this is the love of God: to keep his commandments" (1 John 5:3). Orthodoxy influences orthopraxy, orthopraxy is indicative of genuine Christianity, and genuine Christians grow towards maturity. Christian devotion is addressed in the forthcoming section.
ll. Maturity of Devotion (vs. 4-6): In verses 4-6, the writer of Hebrews discusses the importance of enduring devotion in the believer's life. These verses are among some of the most hotly contested in the entire Bible. Traditionally, Arminian believers and Calvinist believers have taken very different interpretations pertaining to this passage. Yet, David Allen rightly notes that "biblical theology must precede systematic theology."[20] Thus, this paper will seek to evaluate the text within the context of the passage and offer a proposed interpretation of the passage.
Devotion's Impossibility (v. 4) - In the Greek text, one sentence comprises what English translations segment into verses 4 through 6. Thus, before engaging the more controversial aspect of this section, one must first evaluate the verb and the adjective that set up the sentence. However, it must be noted that the sentence itself is very complicated as the "subject of the sentence actually does not appear in the text until v. 6 with the infinitive translated "to be brought back."[21] Nonetheless, the verb "enlightened" is the term photosthentos which is defined as "to cause light to shine upon some object, in the sense of illuminating it-'to illuminate, to shine upon.'"[22] Thus, the writer identifies the individuals in question as those who have "shared in the Holy Spirit" (6:4) since the Holy Spirit is the one who illuminates the heart and mind (e.g. Matthew 16:17ff; John 14:17ff). The verb is offset by the adjective adunaton, which is translated as "impossible" (6:4). This term is indicative of something that is "pertaining to being impossible, presumably because of a lack of power to alter or control circumstances-'impossible.'"[23] The term is also used later in the chapter where it is stated that it is "impossible for God to lie" (6:18). Whereas the writer uses absolute certainty in the positive sense in verse 18 as it relates to the character of God, absolute certainty is used in the negative sense as it relates to the impossibility of one being "brought back to repentance" (6:6). What is it that is impossible? This will be examined in the next subsection.
Devotion's Antithesis (vs. 5-6) - One must accurately interpret the bookends of this elongated sentence, remembering that the subject of the sentence is found in verse 6, "repentance" (6:6), coupled with the verb parapipto translated "fallen away" (6:6), while also connecting the terms photisthentos and adunatos from verse 4. The term translated "repentance" (6:6) is no stranger for one knowledgeable in theology; it is the term metanoia. The word was used, as described by Louw and Nida, to specify "the total change, both in thought and behavior, with respect to how one should both think and act."[24] Whatever state from which the person has fallen, connecting metanoia to adunatos demonstrates the hopeless impossibility of one in such a state being transformed. But what state does the writer address? The aforementioned question is central to the text.
▪ To understand the state of the person who finds oneself in the state in which it is impossible to find repentance, one must first evaluate the phrases found between the two bookends of the elongated sentence. Then, one must evaluate the term parapipto in verse 6. Considering the phrases found between the two bookends, the key question is whether these phrases describe one who has experienced salvation or one who is disillusioned concerning one's salvation. The phrase "tasted the heavenly gift...shared in the Holy Spirit...tasted the goodness of the word of God" (6:4-5) seem to imply that the person in question has in fact experienced salvation. John Calvin, however, would disagree. Calvin, due to his strong belief in election, writes "That God indeed favours none but the elect alone with the Spirit of regeneration, and that by this they are distinguished from the reprobate; for they are renewed after his image."[25] Thus, Calvin suggests that only the elect could be saved genuinely saved. Some find contradictions to Calvin's viewpoint within other statements of Scripture, particularly Paul's statement in that "Everyone who calls on the name of the Lord will be saved" (Romans 10:13). David Allen argues for another position.
▪ David Allen writes that "There is a growing consensus crossing the Calvinist/Arminian divide that the language of Heb 6:4-6 describes genuine believers."[26] But if these are genuine believers, does this not necessarily mean that one can lose salvation? The writer of Hebrews seems to counteract such a notion by saying that "God is not unjust; he will not forget your work and the love you have shown him as you have helped his people and continue to help him" (6:10). Some have suggested, since it appears that believers are addressed, that the writer is addressing the loss of rewards. Allen notes that "The Loss of Rewards view best explains the immediate context of failure to press on to spiritual maturity...and the broader context of the other four warning passages in Hebrews, all of which warn genuine believers of the same danger."[27] Yet, one must ask, is the so-called Loss of Rewards view completely honest with the term parapipto? To answer this question, one must offer a definition of the term.
▪ Louw and Nida define parapiptw as "to abandon a former relationship or association, or to dissociate (a type of reversal of beginning to associate)."[28] This is problematic for the so-called Loss of Rewards view as parapiptw references one who has abandoned someone or something. Relating this abandonment back to the orthodoxy, and perhaps orthopraxy, that we referenced in the first portion of the text, one must consider the fact that the writer is in fact addressing one who donned the title "follower of Christ" only to fall back into the old life. As previously noted, some would claim that this falling denotes that salvation can be lost. Yet, does such a view not relate salvation back to a result of works instead of grace? Such finds difficulty with Paul's clear teaching that salvation is a matter of grace given by God (e.g. Ephesians 2:8). So how should this be settled?
▪ Calvin's view is much more tenable than one might expect, even for one who is not a hyper-Calvinist.[29] Derek Cooper explains Calvin's overall viewpoint was that "God saved the elect but God allowed the reprobate to slip and fall in the mud of apostasy. All sins that the elect committed were pardonable; they could not 'lose' their salvation, in other words, because they had not participated in it any way. God saved them. The reprobates, by contrast, necessarily lost their 'salvation.'"[30] This fits within the overall context of Hebrews.
▪ The writer of Hebrews stresses Christian endurance while, at the same time, noting the enduring promise of God. In verse 9, the writer of Hebrews notes that "though we speak like this, dear friends, we are convinced of better things in your case-the things that have to do with salvation" (6:9). Thus, the contrast would seem to indicate that the loss of salvation is not the issue in verses 1-8. In addition, the writer notes the character of God in that it is "impossible (adunaton) for God to lie" (6:18). That is to say, the promises of God are irrevocable because God cannot go back on God's word. Also, an interesting parallel can be found in Jesus' Parable of the Sower (Matthew 13:1-23). In the parable, Jesus notes that various seeds, representing the gospel message, are received in various ways. Jesus noted that there would be many who would receive the message, but not necessarily receive him. He noted that the "seed falling on good soil refers to someone who hears the word and understands it. This is the one who produces a crop, yielding a hundred, sixty or thirty times what was sown" (Matthew 13:23). Therefore, the teachings found in Hebrews 6:4-6 finds a home in the Parable of the Sower. One must wonder if the writer of Hebrews had this particular parable in mind when writing the text. In the end, the writer may be stressing that not everyone who claims to be in the body of Christ truly holds a relationship with the risen Christ.
▪ The true Christian will desire to mature through endurance. Their salvation will be demonstrated by their fruits and their growth towards maturity. While a loss of rewards may be referenced as it relates to the lack of maturity, the essence of the Hebrews 6:4-6 message is actually contrary to the view that one could lose salvation. If one tasted the benefits of the work of God and did not maintain one's status in the church, then there is no hope that such a person would ever be saved. Did one who lacks endurance think that he or she was saved? Assuredly, such a person would. However, Jesus reminds individuals in a haunting fashion in Matthew 7 that not everyone who claims him as Lord is a true believer, and in the end, Jesus will say to such a one, "I never knew you. Away from me, you evildoers" (Matthew 7:23)! The writer of Hebrews denotes yet another way in which maturity is evaluated, and in turn, false believers are identified through their fruit. Thus, one's transformed heart will lead towards transformed deeds.
III. Maturity of Deeds (vs. 7-8): The writer of Hebrews provides an agrarian parable that denotes the blessings found by the one who faithfully endures and matures in the faith which lead to good deeds, in contrast to the one who is unfaithful and has one's deeds burned.
Deeds that are Blessed (v. 7) - As noted earlier in the paper, the writer of Hebrews references, at least implicitly, the Parable of the Sower as found in Matthew 13. In the parable, Jesus refers to seeds that fall on bad soil and seeds that find rest in good soil. The good soil represents those who receive the gospel message and "who produces a crop, yielding a hundred, sixty or thirty times what was sown" (Matthew 13:23). The writer of Hebrews alludes to the production of the blessed one and that such a one will produce fruit "useful to those for whom it was farmed" (6:7). Concerning the text's reference to the blessing of God, Allen denotes that "Because of what Christ has done in his atoning work, the new covenant is eternal (Heb 10:18). He is a priest forever. An eternal inheritance is every Christian's promised blessing."[31] Therefore, instead of promoting the lack of eternal security, the writer provides assurance to the one in Christ, the one who endures and is growing towards maturity. But the same cannot be said for the one who lives in rebellion.
Deeds that are Burned (v. 8) - Verse 8 demonstrates the end result of a person who does not grow towards maturity, or endures in the faith. Again, the writer references the Parable of the Sower. Jesus notes that the seed "falling among the thorns refers to someone who hears the word, but the worries of this life and the deceitfulness of wealth choke the word, making it unfruitful" (Matthew 13:23). The writer likewise compares the unfruitful person to one who "produces thorns and thistles is worthless and in danger of being cursed" (6:8). Clear parallels exist between the two passages. Has such a one truly received the salvation of God, or are they simply playing church? Barker and Kohlenberger evaluate the teaching as one of "warning to professing Christians whose lives produce only the equivalent of weeds."[32] This paper agrees with Allen that "Were it possible for a Christian to remove himself from the covenant of salvation by apostasy, then Christ's death is not eternally saving."[33] The key is found in Hebrews 10 where the writer notes that "If we deliberately keep on sinning after we have received knowledge of the truth, no sacrifice for sins is left" (10:26). Such are those who have received the tenets of the Christian life intellectually, but have failed to receive Christ relationally. So, how might one apply these truths?
APPLICATION: Three principles can be extracted from the text. The primary principle in Hebrews 6:1-8 is that the true Christian should strive to mature in the faith. Christians cannot remain stagnant. Stagnancy results in one simply "going through the motions" of church. The Christian life is to be a vibrant, relational walk with the risen Lord Jesus. Also, endurance is critical for the true Christian. Like the recipients of Hebrews, modern Christians find themselves among a growing antagonism towards Christianity. The true Christian will remain standing regardless of what may come, whereas the one falsely claiming to be of Christ will fall from one's faith and will leave the church. Finally, the true Christian will produce fruit. Fruitfulness is an extension of relational obedience. Often, modern Christians are bombarded with unfruitful mentalities such as easy believism and the health and wellness gospel. True Christianity does not promise flashy objects, but rather produces fruitful obedience which leads to the transformation of the Christian, and service to others for the glory of God.
CONCLUSION: This paper has provided an exegesis for Hebrews 6:1-8. Throughout the paper, it has been noted that the writer of Hebrews has demonstrated a strong need for Christian maturity. The historical-cultural section of the paper noted that while Luke could strongly be attested to be the author of Hebrews, the evidence does not provide a concrete answer to the author's identity. It was also revealed that the recipients of the letter were Christians who had faced some form of persecution. The paper provided an examination of the text, providing the focus of the writer upon a believer's maturity in doctrine (6:1-3); that is, the intellectual assent of the core fundamentals of the faith as evidenced by three couplets of six beliefs and/or practices. Also, the paper evaluated the author's focus on Christian maturity as it relates to a Christian's devotion (6:4-6). It was demonstrated that while several viewpoints envelop this controversial passage, no should not think that the writer had claimed that one could lose one's salvation, nor does the evidence suggest that the writer is only addressing the rewards of a believer. Rather, the text suggests that many, who claim to be Christian, are Christians in name only. That is to say, such individuals have accepted intellectually the claims of Christianity, but have not truly encountered the risen Jesus relationally. Finally, the paper evaluated the writer's focus on how maturity will provide fruit. In relation to Jesus' Parable of the Sower, the writer addressed that the faithful will produce fruit and will be blessed, whereas the false believer will not produce fruit and will be found to be cursed. Many other issues should be evaluated as it pertains to Hebrews 6:1-8. Lukan authorship deserves further evaluation. If Luke is the author of Hebrews, could this explain the connection of Hebrews to the apostle Paul? In addition, could Paul have played a role in the information that was provided? Finally, the connection between the Parable of the Sower and Hebrews 6:1-8 deserves further attention. The most powerful truth extracted from the text is that not everyone who claims identity with Christ is a genuine believer. True Christianity is found in dedication to Christ, which lends towards growth, which in turn provides endurance for the believer. One who knows the truth of Christ and rejects his grace is one whose heart has become severely hardened, perhaps beyond repair.
